McCarron has placed himself on the board of trustees to our pension fund, hired a NJ state trooper as our director of operations, given our raise back twice, dissolved LU608 and locals all over the country, removed us from the AFL-CIO, raided the work of other trades and installed the double talking ( both of them) Frank Spencer and John Ballantyne as our supervisors. They talk about forming a divisive new local, restructuring the NYCDCC, lifting the consent decree, selling our real estate, and moving our school to the Bronx. These three are right now negotiating our contracts.
These things directly effect us, our families and our futures regardless of our affiliations to companies or locals Come to the rally and stand up against McCarron. That's what it's about to me.
FYI: "Swarming and the Future of Protesting"
Aug. 1 — There is a significance to the simultaneous emergence of the idea of the swarm. It is a concept birthed from a metaphor. In each discipline a certain representation of how information is dispersed has taken hold: visually represented as the rhizome or the network. Biology, for example, has discovered that certain species such as ants have evolved a biological information sharing method that gives them, as a mass, an intelligence. Power flows throughout their body-politic. Based upon such advances, one could argue that the understanding, and re-imagining, of networks is the most important concept driving innovation today.
From Malcolm X Speaks: Selected Speeches and Statements (1965) edited by George Breitman:
The field Negro was beaten from morning to night; he lived in a shack, in a hut; he wore old, castoff clothes. He hated his master. I say he hated his master. He was intelligent. That house Negro loved his master, but that field Negro — remember, they were in the majority, and they hated the master. When the house caught on fire, he didn't try to put it out; that field Negro prayed for a wind, for a breeze. When the master got sick, the field Negro prayed that he'd die. If someone came to the field Negro and said, "Let's separate, let's run," he didn't say, "Where we going?" He'd say, "Any place is better than here."
Time is on the side of the oppressed today, it's against the oppressor. Truth is on the side of the oppressed today, it's against the oppressor. You don't need anything else.
Usually when people are sad, they don't do anything. They just cry over their condition. But when they get angry, they bring about a change.
If you're afraid of black nationalism, you're afraid of revolution. And if you love revolution, you love black nationalism. To understand this, you have to go back to what the young brother here referred to as the house Negro and the field Negro back during slavery. There were two kinds of slaves, the house Negro and the field Negro. The house Negroes — they lived in the house with master, they dressed pretty good, they ate good because they ate his food — what he left. They lived in the attic or the basement, but still they lived near the master; and they loved the master more than the master loved himself. They would give their life to save the master's house — quicker than the master would. If the master said, "We got a good house here," the house Negro would say, "Yeah, we got a good house here." Whenever the master said "we," he said "we." That's how you can tell a house Negro.
If the master's house caught on fire, the house Negro would fight harder to put the blaze out than the master would. If the master got sick, the house Negro would say, "What's the matter, boss, we sick?" We sick! He identified himself with his master, more than his master identified with himself. And if you came to the house Negro and said, "Let's run away, let's escape, let's separate," the house Negro would look at you and say, "Man, you crazy. What you mean, separate? Where is there a better house than this? Where can I wear better clothes than this? Where can I eat better food than this?" That was that house Negro. In those days he was called a "house nigger." And that's what we call them today, because we've still got some house niggers running around here.
This modern house Negro loves his master. He wants to live near him. He'll pay three times as much as the house is worth just to live near his master, and then brag about "I'm the only Negro out here." "I'm the only one on my job." "I'm the only one in this school." You're nothing but a house Negro. And if someone comes to you right now and says, "Let's separate," you say the same thing that the house Negro said on the plantation. "What you mean, separate? From America, this good white man? Where you going to get a better job than you get here?" I mean, this is what you say. "I ain't left nothing in Africa," that's what you say. Why, you left your mind in Africa.
On that same plantation, there was the field Negro. The field Negroes — those were the masses. There were always more Negroes in the field than there were Negroes in the house. The Negro in the field caught hell. He ate leftovers. In the house they ate high up on the hog. The Negro in the field didn't get anything but what was left of the insides of the hog.